Nightcrawler (comics) Returning to the X-Men When did Nightcrawler return to the X-Men? Excalibur disbands and Nightcrawler returns to the X-Men with Shadowcat and Colossus. Yet, Why did Excalibur disband? I don't know. Are there any other interesting aspects about this article? priesthood, Nightcrawler shares team leadership with Archangel. Who is Archangel? I don't know.
Who was in the priesthood?
Who was in the priesthood from the X-Men?
For a time, Kitty Pryde and Nightcrawler express some resentment over the X-Men's failing to contact them after their supposed deaths. Following the wedding of Captain Britain and Meggan, Excalibur disbands and Nightcrawler returns to the X-Men with Shadowcat and Colossus. Yet, as soon as they return, they face a group of impostors following Cerebro, in the guise of Professor X.  Wanting to devote more time to priesthood, Nightcrawler shares team leadership with Archangel. However, his work as a priest is retconned to be an illusion; he had, in fact, never attained priesthood. He has also met his half-brothers Nils Styger, alias Abyss, and Kiwi Black. With them, Nightcrawler defeated his father Azazel, who had tried to use him as a pawn in escaping his prison.  Later, Nightcrawler served as the new leader of the Uncanny X-Men team alongside Wolverine, Bishop, Psylocke, Cannonball, and Marvel Girl. In the last mission against the Foursaken, Nightcrawler took Marvel Girl, Psylocke, Bishop, and Cannonball to Central Park. He later helped Storm liberate Africa from her uncle's control.  Afterwards, Professor X recruited him, along with Darwin, Havok, Marvel Girl, Warpath, and Polaris, to participate in a space mission to stop Vulcan from laying waste to the Shi'ar empire. During the battle with Vulcan, Nightcrawler helps get the injured Professor X and Darwin back to their spaceship. While there, trying to save Professor X, Lilandra sent the ship on its way back to Earth, leaving half the team behind.  Kurt is still part of Professor X's team, helping Charles find Magneto before the government does, while the rest of the team search for the Morlocks. CANNOTANSWER
his work as a priest is retconned to be an illusion; he had, in fact, never attained priesthood.
In the Latter Day Saint movement, priesthood is the power and authority of God given to man, including the authority to perform ordinances and to act as a leader in the church. A group of priesthood holders is referred to as a quorum.

Priesthood denotes elements of both power and authority. The priesthood includes the power Jesus gave his apostles to perform miracles such as the casting out of devils and the healing of sick (Luke 9:1). Latter Day Saints believe that the Biblical miracles performed by prophets and apostles were performed by the power of priesthood, including the miracles of Jesus, who holds all of the keys of the priesthood. The priesthood is formally known as the "Priesthood after the Order of the Son of God", but to avoid the too frequent use of the name of deity, the priesthood is referred to as the Melchizedek priesthood (Melchizedek being the high priest to whom Abraham paid tithes).

As an authority, priesthood is the authority by which a bearer may perform ecclesiastical acts of service in the name of God. Latter Day Saints believe that acts (and in particular, ordinances) performed by one with priesthood authority are recognized by God and are binding in heaven, on earth, and in the afterlife. In addition, Latter Day Saints believe that leadership positions within the church are legitimized by the priesthood authority.

For most of the history of the Latter Day Saint movement, only men have been ordained to specific offices in the priesthood. The first exception to this policy was within the Church of Jesus Christ of Latter Day Saints (Strangite), a faction founded by James J. Strang that flourished between 1844 and 1856 (though a diminutive remnant still exists today). In Strang's church, women were—and still are—permitted to hold the offices of priest and teacher (but not any other offices) from as early as 1856. In 1984, the Reorganized Church of Jesus Christ of Latter Day Saints (now the Community of Christ), the second largest denomination of the movement, began ordaining women to all of its priesthood offices. The Church of Jesus Christ of Latter-day Saints (LDS Church), the largest church in the movement, still restricts its priesthood to men, as do most of the other Latter Day Saint denominations. Mormon feminist Kate Kelly was excommunicated for campaigning to allow women's ordination in the LDS Church. An apostle of the Church has taught that "[m]en have no greater claim than women upon the blessings that issue from the Priesthood and accompany its possession."

Orders of priesthood
Latter Day Saint theology has recognized at least three orders of priesthood: (1) the Aaronic priesthood, (2) the Melchizedek priesthood; and (3) the Patriarchal priesthood. Although these are different orders, they are, in reality, all subsumed under the priesthood held by Jesus Christ, that is, the Melchizedek priesthood.

The Aaronic priesthood (also called the Levitical priesthood), is considered to be a lesser priesthood tracing its roots to Aaron, the brother of Moses, through John the Baptist. In Latter Day Saint theology, it derives from the original holy priesthood which Joseph Smith and Oliver Cowdery received on May 15, 1829, when they were ordained by an angel identifying himself as John the Baptist. In 1835, Smith and Cowdery clarified that this authority was the "Aaronic, or Levitical priesthood".

By early 1831, Latter Day Saint theology also recognized a higher order of priesthood, or the high priesthood. This high priesthood had been foreshadowed in the Book of Mormon, which referred to men holding the unique position of high priest in the church organization described in that book, holding the "high priesthood of the holy order of God" (, ); however, the office of high priest was not implemented in early Mormonism until some days after Smith was joined in his ministry by Sidney Rigdon, a newly-converted Cambellite minister from Ohio, who merged his congregation with Smith's Church of Christ. Rigdon believed the teachings of the early Mormon missionaries who taught him, but thought the missionaries were lacking in heavenly power. In response to Rigdon's concern, the church's first high priests were ordained at a special conference held in June 1831.

By 1835, Latter Day Saints began referring to this high priesthood as the Melchizedek priesthood, or, the "Holy Priesthood, after the Order of the Son of God". This priesthood was so named, according to a revelation, because Melchizedek "was such a great high priest" and "out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name". This priesthood was thought to be the order of priesthood held by Jesus, and a distinction was made between the Aaronic and Melchizedek priesthoods, which derives in part from the Epistle to the Hebrews, whose author argues that Jesus arose "after the order of Melchizedec, and not ... after the order of Aaron" (Heb. 7:11).

Although there were generally considered to be only two orders of priesthood during most of Smith's life, a year before his death, on August 27, 1843, he referred to a third order of priesthood called the Patriarchal priesthood. This one of the "3 grand orders of priesthood", Smith said, was second in greatness between the lower Aaronic and the higher Melchizedek. The priesthood included, according to Smith, the "keys to endowment—tokens, etc.", the ability to "walk with God", and the authority of the "order of prayer". Smith taught that this order of priesthood was passed from father to son, and held by Abraham and the biblical patriarchs. However, Smith provided little further information about this third order. Although Smith instituted an office of patriarch in the church, most modern Latter Day Saint denominations classify the Patriarchal priesthood as an office within the Melchizedek priesthood, rather than a separate order.

Calling and ordination
According to Latter Day Saint doctrine, to exercise priesthood authority, a person must (1) be called by God, (2) be ordained or endowed with priesthood authority, and (3) receive the necessary priesthood keys, either through ordination to an office of the priesthood or through delegation or setting apart by someone who does hold the appropriate keys.

Calling to the priesthood
Latter Day Saints believe that as a prerequisite to receiving the priesthood, a person must be "called" to the priesthood. When a person is called, it is the person's opportunity or destiny to hold the priesthood. See  ("Many are called but few are chosen"). There is some disagreement among the various Latter Day Saint sects as to the manner by which a person may be called to the priesthood; however, there are at least four possibilities expressed in Mormon scripture: (1) calling by prophecy, (2) calling through lineage, (3) calling by foreordination, or (4) calling through faith and good works. In addition, a person's calling through lineage or foreordination may be revealed by prophecy, and a person's faith and good works may identify him as one who was foreordained; thus, these categories are not mutually exclusive.

Calling by prophecy
Despite the existence in Mormon doctrine of other means by which a person could be called to the priesthood, the most common and standard means by which a person is said to have been called to the priesthood is "by prophecy". In his Wentworth letter, Smith stated, "We believe that a man must be called of God, by prophecy, and by the laying on of hands, by one who is in authority... to preach the Gospel and administer in the ordinances thereof."  (See also Fifth Article of Faith.)

In the early church, many callings came as direct scriptural revelations by Smith. Since Smith's death, most Latter Day Saint denominations consider a person to have been called by prophecy when someone within the church hierarchy, who holds the priesthood, is inspired by the Holy Spirit that the person should hold the priesthood.

Right to the priesthood through lineage

In some situations, Latter Day Saints believe that a person may also be called through their lineage, so that they have a legal right to a priesthood office by lineal succession. For example, a revelation given to Smith states, "And if they be literal descendants of Aaron, they have a legal right to the bishopric, if they are the firstborn among the sons of Aaron."  In a revelation to Joseph Smith, he was promised his lineage would have the priesthood: "Therefore, thus saith the Lord unto you, with whom the priesthood hath continued through the lineage of your fathers—For ye are lawful heirs, according to the flesh, and have been hid from the world with Christ in God—Therefore your life and the priesthood have remained, and must needs remain through you and your lineage until the restoration of all things spoken by the mouths of all the holy prophets since the world began."  In addition, Smith taught that the Patriarchal priesthood descended from father to son. One who has the right and calling to hold these positions through lineage must still be ordained by the church hierarchy before officiating in the office.

Calling by foreordination
Latter Day Saints also believe that a person may be called to the priesthood by foreordination. The Book of Mormon refers to priests that were "called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works." (). In the Book of Abraham, Abraham was said to be called to the priesthood in this way:
Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones; And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born.

It is generally believed that those who were foreordained to the priesthood earned this right by valiancy or nobility in the pre-mortal life. It is by prophecy that a person's foreordination is thought to be revealed. Latter Day Saints, however, do not believe in predestination, and therefore believe that foreordination is a destiny, but not an immutable destiny. A person can nullify their foreordination through sin.

Calling by faith and good works
Many Latter Day Saints believe that a person may be called to the priesthood through their faith and good works. This view is based primarily upon the Book of Mormon, which states that "it was by faith that they of old were called after the holy order of God". (). Similarly, in the Book of Mormon's first detailed discussion concerning the calling and ordination of high priests, the scripture states, "And this is the manner after which they were ordained— ... they having chosen good, and exercising exceedingly great faith, are called with a holy calling .... And thus they have been called to this holy calling on account of their faith." (). In a similar vein, the earliest sections of the Doctrine and Covenants contain statements such as "if ye have desires to serve God ye are called to the work" and "whosoever will thrust in his sickle and reap, the same is called of God".

The gift of the priesthood and ordination to a particular priesthood office
In addition to being called by God, Latter Day Saint theology holds that a person must be given priesthood authority by one who currently holds it. While calling represents a general call to receive priesthood authority, a person is not thought to actually possess the priesthood to which they have been called until it is formally conferred or endowed to that person through a sacred ceremony.

Mormons generally understand priesthood authority to be given in one of two ways: (1) as part of a priesthood ordination ceremony, or (2) through the endowment ceremony. After a person has received the priesthood, a person may be ordained numerous times to various particular offices within the church. Receiving the priesthood is considered to be a saving ordinance.

Requirement of priesthood succession
Very early in his ministry, Joseph Smith began to advocate the position that priesthood does not come directly from God through the Holy Spirit, as many Protestants believe, but through a line of direct or apostolic succession. Thus, Latter Day Saints generally believe that priesthood originates with Jesus, and is passed to others through a line of succession. Only one who holds the priesthood can pass it to another. Thus, in 1829, Smith and his associate claimed that the Aaronic priesthood was given to him by John the Baptist, who was thought to have authority through the lineage of his father Zacharias, who was an Aaronic priest. Later, Smith also claimed to have received the Melchizedek priesthood from the apostles Peter, James, and John, who were given their authority by Jesus.

Gift of the priesthood through an ordination ceremony
The most common and well-recognized manner through which a Latter Day Saint receives the priesthood is as part of a priesthood ordination ceremony. Typically, in an ordination ceremony, before a person is ordained for the first time to a particular office such as elder, deacon, teacher, or priest, the person performing the ceremony will lay their hands upon the recipient's head and in the name of Jesus Christ and by the authority of his priesthood confer upon the recipient the Aaronic or Melchizedek priesthood.

Gift of the priesthood through the endowment ceremony
While most Latter Day Saints recognize that priesthood may be conferred as part of an ordination ceremony, some feminist Mormons understand the endowment ceremony to be an endowment of priesthood authority. In the washing and anointing portion of the endowment, men are washed and anointed (by men) "to become kings and priests", while women are washed and anointed (by women) "to become queens and priestesses". Later in the ceremony, both men and women are clothed in the "robes of the priesthood" and "prepared to officiate in the ordinances of" the Aaronic and Melchizedek priesthoods.

Thus, it has been suggested that the endowment ceremony was recognized as an endowment of priesthood authority to both men and women, although not an ordination to a specific priesthood office. This view was expressed in 1884 by Eliza R. Snow, president of the Relief Society, who stated:

Is it necessary for sisters to be set apart to officiate in the sacred ordinances of washing, anointing, and laying on of hands in administering to the sick? It certainly is not. Any and all sisters who honor their holy endowments, not only have right, but should feel it a duty, whenever called upon to administer to our sisters in these ordinances, which God has graciously committed to His daughters as well as to His sons; and we testify that when administered and received in faith and humility they are accompanied with almighty power.

A similar view was also expressed by LDS Church apostle James E. Talmage in 1912, who wrote:
It is a precept of the Church that women of the Church share the authority of the Priesthood with their husbands, actual or prospective; and therefore women ... taking the endowment ... are not ordained to specific rank in the Priesthood. Nevertheless there is no grade, rank, or phase of the temple endowment to which women are not eligible on an equality with men.

Female priesthood authority was closely associated with the Relief Society. Joseph F. Smith, an LDS Church apostle, argued that though Mormon women were not ordained as general authorities, elders, or high priests, they are admitted to an "ecclesiastical or priestly authority" through the Relief Society, which may include holding offices within the church through that organization.

Ordination to particular priesthood offices in the church through the laying on of hands
After a person has received the priesthood, they may be ordained numerous times to various particular offices within the church. This takes place by the laying on of hands. The ordination to a particular office, such as priest, teacher, or elder, represents a more specific call to perform a particular priesthood duty within the church, and a person may be ordained to numerous offices during their lifetime, depending on the needs of the church.

That specific ordinations to preach or perform ordinances are made through the laying on of hands was a concept formulated early in Joseph Smith's ministry. He stated the principle as one of the church's articles of faith, that a calling to preach or perform rituals in the name of Christ was to be made through "prophecy and the laying on of hands by those who are in authority" (see Fifth Article of Faith in The Wentworth Letter). A Book of Mormon example of ordination by the laying on of hands is found in the Book of Alma, where Alma "ordained priests and elders, by laying on his hands according to the order of God, to preside and watch over the church". Modern day priesthood holders ordained to the office of priest (or higher) are able to ordain other worthy members to priesthood offices up to their office.

Priesthood keys

Priesthood keys are conferred upon all the presidents of the quorums. A quorum is a group of priesthood holders who hold the same priesthood office. For a priesthood holder to exercise ecclesiastical power or authority, Latter Day Saints believe that a priesthood holder must have a specific set of keys or be authorized by one who holds those keys. Thus, even though a priesthood holder is called and ordained with general priesthood power, to formally lead others in the church or to conduct specific rites may also require specific keys not held by all priesthood holders. The existence of keys makes possible a church hierarchy, in which particular priesthood holders specialize in a particular ecclesiastical function organized in a top-down manner.

Priesthood keys are passed in much the same way as priesthood power in general, usually through the laying on of hands. The manner and rigor with which the concept of keys is applied varies from denomination to denomination within the Latter Day Saint movement.

In the LDS Church, the following declaration by Merrill J. Bateman explains how priesthood keys function: 
"The priesthood is the power and authority of God delegated to man. Priesthood keys are the right to direct the use of that power. The President of the Church holds the keys necessary for governing the entire Church. His counselors in the First Presidency and the Quorum of the Twelve Apostles also hold the keys of the kingdom and operate under the President's direction. Stake presidents, bishops, and temple, mission, and quorum presidents are given keys to guide the Church in their jurisdictions. Their counselors do not hold keys."

Priesthood offices and quorums
Within the priesthood, there are many offices, each of which represents a category of positions within the clerical hierarchy of the church. The number and nature of these offices have changed over time, and may differ between sects of Mormonism; however, by the death of Joseph Smith, these offices included at least the following:
deacon
teacher
priest
bishop and Presiding Bishop
elder
high priest
seventy
patriarch and Presiding Patriarch
apostle

Ordination to an office does not necessarily mean ordination to a position of leadership. Priesthood holders are organized into quorums, which each have a president or presidents. Each quorum president holds priesthood keys. The president or presidents may or may not be given counselors to assist them.

History of the priesthood in the Latter Day Saint tradition
Because Latter Day Saints believe that priesthood authority and keys may be granted only by one who holds that authority or keys, they believe it is important that a person trace their priesthood through a line of succession from a person in the Bible who was known to hold that authority or keys. Moreover, Latter Day Saints believe that the priesthood authority was absent from the earth during the Great Apostasy, and that priesthood had to be restored through Joseph Smith. Catholic and Orthodox Christians do not believe that such a complete apostasy ever took place when defending the validity of their priesthoods, and these churches do not recognize the priesthood exercised by Latter Day Saints.

Latter Day Saints believe that ancient prophets and apostles conferred the priesthood directly upon Smith and other early members of the movement.

Restoration of the Aaronic Priesthood

Church members initially viewed priesthood as a charismatic authority. By 1832, however, Smith indicated for the first time, in an unpublished history, that the priesthood had been received by the "ministering of Angels" In 1834, Oliver Cowdery provided the first public announcement that the priesthood had been conferred by John the Baptist on May 15, 1829. Cowdery's account was essentially confirmed by Smith, who described it as follows:
[W]e ... went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, that we found mentioned in the translation of the plates, The Book of Mormon. ... While we were thus employed, praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us, saying:

Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth until the sons of Levi do offer again an offering unto the Lord in righteousness.

He said this Aaronic Priesthood had not the power of laying on hands for the gift of the Holy Ghost, but that this should be conferred on us hereafter; and he commanded us to go and be baptized, and gave us directions that I should baptize Oliver Cowdery, and that afterwards he should baptize me.

Accordingly we went and were baptized. ...

The messenger who visited us on this occasion and conferred this Priesthood upon us, said that his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James and John, who held the keys of the Priesthood of Melchizedek, which Priesthood, he said, would in due time be conferred on us, and that I should be called the first Elder of the Church, and he (Oliver Cowdery) the second. ...

Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings from our Heavenly Father. No sooner had I baptized Oliver Cowdery, than the Holy Ghost fell upon him, and he stood up and prophesied many things which should shortly come to pass. And again, so soon as I had been baptized by him, I also had the spirit of prophecy, when, standing up, I prophesied concerning the rise of this Church, and many other things connected with the Church, and this generation of the children of men. We were filled with the Holy Ghost, and rejoiced in the God of our salvation.

Restoration of the Melchizedek priesthood
Unlike the restoration of the Aaronic priesthood, Smith never provided a date for the restoration of the Melchizedek priesthood, and never clearly indicated how this authority was conferred. Smith first specifically introduced the Melchizedek or high priesthood to the church in 1831. In his 1832 history, he referred to "a confirmation and reception of the high Priesthood after the holy order of the son of the living God power and ordinence from on high to preach the Gospel in the administration and demonstration of the spirit the Kees of the Kingdom of God conferred on him [Smith] and the continuation of the blessings of God to him &c".

Though specific details were lacking, by the turn of the 20th century, Latter Day Saint theologians were convinced that such a conferral had occurred prior to the organization of the Church of Christ on April 6, 1830. This was largely because the early church organization contained the office of elder, which by 1835 was considered an office of the Melchizedek priesthood. As evidence for such a pre-organization angelic conferral, writers referred to a revelation in which Smith said he heard "[t]he voice of Peter, James, and John in the wilderness between Harmony, Susquehanna county, and Colesville, Broome county, on the Susquehanna river, declaring themselves as possessing the keys of the kingdom, and of the dispensation of the fulness of times!" Thus, most Latter Day Saints believe that Smith and Cowdery were visited by the three angels and that they conferred the Melchizedek priesthood in the same way John the Baptist had conferred the Aaronic priesthood.

However, the official church history, supervised or written by Smith, states that "the authority of the Melchizedek priesthood was manifested and conferred for the first time upon several of the Elders" during a general conference of the church in early June 1831. When Smith's official history was first published in 1902, the compiler, B. H. Roberts, thought that this was a mistake, because it would not be consistent with the then-common Mormon belief that the priesthood had been conferred prior to the church's founding in 1830.

However, some recent Mormon historians accept Smith's history as correct and consistent with other historical records showing that other Mormons present at the conference dated the restoration of the Melchizedek priesthood to 1831. This conference had been a very significant event in the early church history, coming soon after the conversion of Sidney Rigdon, who believed that Mormon missionaries lacked the necessary power to adequately preach the gospel. Thus, in January 1831, Smith issued a revelation where he wrote that after Mormons relocated to Kirtland, Ohio, they would "be endowed with power from on high" and "sent forth". In a revelation  given to an individual, Smith assured the man that "at the conference meeting he [would] be ordained unto power from on high". One of Smith's associates that was present at the conference expressed the view that this ordination "consisted [of] the endowment—it being a new order—and bestowed authority", and later that year, an early convert who had left the church claimed that many of the Saints "have been ordained to the High Priesthood, or the order of Melchizedek; and profess to be endowed with the same power as the ancient apostles were". In 1835, the historical record was muddled a bit when the first edition of the Doctrine and Covenants altered pre-1831 revelations to make a distinction between the Aaronic and Melchizedek priesthoods, and to classify the offices of elder and apostle as part of the latter.

Restoration of other Priesthood keys
In addition to the restoration of the Melchizedek priesthood (and the keys of the apostleship), additional priesthood keys were conferred on Joseph Smith and others. Smith dictated the following passage as a revelation following the dedication of the Kirtland Temple:

After this vision closed, the heavens were again opened unto us; and Moses appeared before us, and committed unto us the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north. After this, Elias appeared, and committed the dispensation of the gospel of Abraham, saying that in us and our seed all generations after us should be blessed. After this vision had closed, another great and glorious vision burst upon us; for Elijah the prophet, who was taken to heaven without tasting death, stood before us, and said: Behold, the time has fully come, which was spoken of by the mouth of Malachi—testifying that he [Elijah] should be sent, before the great and dreadful day of the Lord come—To turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse—Therefore, the keys of this dispensation are committed into your hands; and by this ye may know that the great and dreadful day of the Lord is near, even at the doors.

Priesthood in the LDS Church

In the LDS Church, the largest denomination of the Latter Day Saint movement, priesthood is recognized only in men and boys, who are ordained to offices in the priesthood as a matter of course once they reach the age of 12, so long as they meet requirements of worthiness. There are no other requirements for ordination, although prior to 1978, the church did not ordain men or boys who were deemed to be of black African descent, based on the mid-19th century teachings of Brigham Young, which the church felt it could not abandon without a revelation from God. (See Black people and priesthood (LDS)).<ref>Tequitia Andrews (October 4, 2008). [http://www.mormontimes.com/mormon_voices/tequitia_andrews/?id=3971 "Racism, testimony are barriers for black LDS], Mormon Times, October 4, 2008.</ref> The doctrine was eliminated in 1978 and the church now allows all men to hold the priesthood, subject to worthiness.

Priesthood is structured as a vertical hierarchy with a clear chain of command. At each level in the hierarchy, the priesthood is organized by quorums, led by a presidency, which usually consists of a president and two counselors. The church recognizes the two major "orders" of priesthood, Aaronic and Melchizedek, the latter being limited to adult men who have held the Aaronic priesthood.

Priesthood in the Community of Christ

The Community of Christ teaches that all Christians are called by their gifts and talents to the ministry, priesthood is seen as a particular expression of universal ministry to which all are called. Since 1984, the church has ordained both women and men to the priesthood. All offices are deemed equal in importance, but the duties and responsibilities of each differ.

For a person to be called to the priesthood for the first time, his or her calling is typically discerned by the pastor of the local congregation. These priesthood calls are approved after review by a Mission Center President and vote of a congregational conference. For certain calls, especially to higher offices of the priesthood, the discernment will come through other church officials and approval will be voted upon at a Mission Center Conference or World Conference. Once the call has been administratively processed it is presented to the individual called. If that individual accepts the call and is sustained by a conference vote, he or she will be ordained to that office.

See also

Ordinance (Latter Day Saints)
List of articles about Mormonism
Priesthood blessing

Notes

References
Eliza R. Snow, "To the Branches of the Relief Society", Woman's Exponent'' 13 (15 Sept. 1884) (cited in Hanks, p. 85).
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Latter Day Saint ordinances, rituals, and symbolism
1829 establishments in the United States
Latter Day Saint terms
1829 in Christianity
Types of Latter Day Saint organization
Male clergy In The Church of Jesus Christ of Latter-day Saints (LDS Church), the patriarchal priesthood (or Abrahamic priesthood) is sometimes understood as one of types or "orders" of priesthood. The two commonly known orders are the Aaronic priesthood and the Melchizedek priesthood. The patriarchal priesthood should not be confused with the calling of the patriarch. The patriarchal priesthood is associated with the patriarchal order found in Mormonism and is especially connected with celestial marriage.

Boyd K. Packer, an LDS Church apostle, has explained that the patriarchal priesthood is included in the Melchizedek priesthood: "There are references to a patriarchal priesthood. The patriarchal order is not a third, separate priesthood. Whatever relates to the patriarchal order is embraced in the Melchizedek Priesthood. 'All other authorities or offices in the church are appendages to [the Melchizedek] priesthood.' [D&C 107:5] The patriarchal order is a part of the Melchizedek Priesthood which enables endowed and worthy men to preside over their posterity in time and eternity."

History
In Nauvoo, Illinois on August 27, 1843, while the Nauvoo Temple was being constructed, Joseph Smith, the first president of the restored Church of Christ, taught, using Hebrews  as background material, the "Three Grand Orders" of priesthood:

There are three grand orders of priesthood referred to here.

1st. The King of Shiloam (Salem) had power and authority over that of Abraham, holding the key and the power of endless life .... The Melchizedek Priesthood holds the right from the eternal God, and not by descent from father and mother; and that priesthood is as eternal as God Himself, having neither beginning of days nor end of life.

The 2nd Priesthood is Patriarchal authority. Go to and finish the temple, and God will fill it with power, and you will then receive more knowledge concerning this priesthood.

The 3rd is what is called the Levitical Priesthood, consisting of priests to administer in outward ordinances, made without an oath; but the Priesthood of Melchizedek is by an oath and covenant.

The Holy Ghost is God's messenger to administer in all those priesthoods.

Eight years earlier, Smith had dictated a revelation that declared, "There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood". At the time of the 1843 Nauvoo discourse, the temple was under construction and Smith declared that knowledge of the "patriarchal authority" would be revealed in the temple. 

The Nauvoo Temple was constructed by 1844 and dedicated in 1846 by Orson Hyde. It was the first Latter Day Saint temple where the ordinance of celestial marriage was practiced. 

The oath of the priesthood referenced in ,  was revealed to Smith in a revelation in Kirtland, Ohio on September 22 and 23, 1832. This revelation is contained in the section 84 of the Doctrine and Covenants and is referred to as the oath and covenant of the priesthood. It includes the following promise that has relation to the doctrine of exaltation. 

"They become the sons of Moses and of Aaron and the seed of Abraham, and the church and kingdom, and the elect of God.
"And also all they who receive this priesthood receive me, saith the Lord;
"For he that receiveth my servants receiveth me;
"And he that receiveth me receiveth my Father;
"And he that receiveth my Father receiveth my Father’s kingdom; therefore all that my Father hath shall be given unto him.
"And this is according to the oath and covenant which belongeth to the priesthood."

Bruce R. McConkie wrote regarding the subject: 

"Those who shall hereafter rule and reign in eternity as exalted beings will form a patriarchal chain which will begin with Father Adam and spread out until every exalted person is linked in. Exaltation consists in the continuation of the family unit in eternity, and every family which so continues will find its proper place in the eternal organizational framework which the Almighty has ordained. None will be forgotten. Unworthy mortal links will be dropped in eternity, for there is no family in which all generations will attain exaltation; later generations of worthy families will be welded into the links formed by their ancestors who became worthy of a like exaltation with them. All those after the day of Abraham (of whatever literal lineage they may be) who so live as to be worthy of a place in this great patriarchal chain will be welded into Abraham's lineage and shall rise up and bless him as their father."

The word "patriarch" means "Father-Ruler" and part of the doctrine of the LDS Church is that there cannot be a patriarch without a matriarch. Latter-day Saints believe that a man and a woman can be joined in marriage for all eternity if done with the proper authority and in the temple. This celestial marriage is at the heart of the patriarchal order of the priesthood.

See also
Lineal succession (Mormonism)

References 

Latter Day Saint hierarchy
Latter Day Saint ordinances, rituals, and symbolism
 
Latter Day Saint terms From 1849 to 1978, The Church of Jesus Christ of Latter-day Saints (LDS Church) prohibited men of black African descent from being ordained to the priesthood.  In 1978, the church's First Presidency declared in a statement known as "Official Declaration 2" that the restriction had been lifted. Between 1830 and 1849, a few black men had been ordained to the priesthood under Joseph Smith.

As part of this restriction, both black men and women of African descent at various times were prohibited from taking part in ceremonies in LDS temples, serving in certain leadership church callings, attending priesthood meetings, and speaking at firesides. Spouses of black people of African descent were also prohibited from entering the temple.  Over time, the restriction was relaxed so that black people of non African descent could attend priesthood meetings and people with a "questionable lineage" were given the priesthood, such as Fijians, Indigenous Australians, Egyptians, as well as Brazilians and South Africans with an unknown heritage who did not appear to have any black heritage.

During this time, the church taught that the restriction came from God and many leaders gave several race-based explanations for the ban, including a curse on Cain and his descendants, Ham's marriage to Egyptus, a curse on the descendants of Canaan, and that black people were less valiant in their pre-mortal life. Church leaders used LDS scriptures to justify their explanations, including the Book of Abraham, which teaches that the descendants of Canaan were black and Pharaoh could not have the priesthood because he was a descendant of Canaan. In 1978, it was declared that the restriction was lifted as a result of a revelation given to the church president and apostles. The 1978 declaration was incorporated into the Doctrine and Covenants, a book of Latter-day Saint scripture.

In December 2013, the LDS Church published an essay approved by the First Presidency which gave context to the restriction. In it, the church disavowed most race-based explanations for the past priesthood restriction and denounced racism.

A 2016 survey of self-identified Mormons revealed that over 60 percent of respondents either "know" or "believe" that the priesthood/temple ban was God's will.

Racial restrictions
Under the racial restrictions that lasted from the presidency of Brigham Young until 1978, people with any black African ancestry could not hold the priesthood in the LDS Church and could not participate in most temple ordinances, including the endowment and celestial marriage. Black people were permitted to be members of the church, and to participate in some temple ordinances, such as baptism for the dead.

The racial restrictions were applied to black Africans, persons of black African descent, and any one with mixed race that included any black African ancestry. The restrictions were not applied to Native Americans, Hispanics, Melanesians, or Polynesians.

Priesthood
Brigham Young taught that black men would not receive the priesthood until "all the other descendants of Adam have received the promises and enjoyed the blessings of the Priesthood and the keys thereof."

The priesthood restriction was particularly limiting, because the LDS Church has a lay priesthood and all worthy male members may receive the priesthood if they choose to do so. Young men are generally admitted to the Aaronic priesthood at age 12, and it is a significant rite of passage. Holders of the priesthood officiate at church meetings, perform blessings of healing, and manage church affairs. Excluding black people from the priesthood meant that they could not hold significant church leadership roles or participate in certain spiritual events such as blessing the sick or giving other blessings reserved for priesthood holders.

Temple ordinances
Between 1844 and 1977, most black people were not permitted to participate in ordinances performed in the LDS Church temples, such as the endowment ritual, celestial marriages, and family sealings. These ordinances are considered essential to enter the highest degree of heaven, so this meant that black church members could not enjoy the full privileges enjoyed by other Latter Day Saints during the restriction.

Latter Day Saints believe that those marriages sealed in Mormon temples can become celestial marriages that bind the family together forever, whereas those marriages that are not sealed are terminated upon death. As church president, David O. McKay taught that black people "need not worry, as those who receive the testimony of the restored gospel may have their family ties protected and other blessings made secure, for in the justice of the Lord they will possess all the blessings to which they are entitled in the eternal plan of Salvation and Exaltation."

Brigham Young taught, "When the ordinances are carried out in the temples that will be erected, [children] will be sealed to their [parents], and those who have slept, clear up to Father Adam. This will have to be done ... until we shall form a perfect chain from Father Adam down to the closing up scene."

An exception to the temple ban for black members was that (except for the complete temple ban period from the mid-1960s until the early 70s under McKay) black members had been allowed a limited use recommend to act as proxies in baptisms for the dead. Additionally, black children who were legally adopted by white parents could be sealed to their parents.

Church service
Under the priesthood ban, black men and women could not hold any significant church callings, be leaders or serve missions.  The LDS Church relies heavily on its unpaid members to fulfill leadership positions and serve in church callings.  For men, the priesthood is required for many leadership and church callings and is given to virtually every Latter-day Saint male as early as age 11.  For both men and women, a temple endowment is required or encouraged for other callings, such as missionary service.  This limited the ability of black members to serve in various callings.  When the priesthood was given to the blacks under Joseph Smith, they were also able to serve in a variety of callings.  For example, Elijah Abel served a mission and was called to be a seventy.  When Brigham Young instituted the priesthood restriction, black members were barred from many leadership and service positions, and, initially, from attending priesthood meetings.  In 1952, McKay banned black people from speaking at priesthood meetings and firesides.

Through the years, some exceptions were made to allow black members to serve without the priesthood.  For example, Samuel Chamber was appointed to be an assistant deacon in 1873.  He had the same duties as a deacon, but without being given the priesthood.  In 1945, Abner and Martha Howell were called to serve a mission to establish segregated congregations in the southern states.  Howell was given a letter signed by LeGrand Richards that allowed him to speak even though blacks were not permitted to attend services there.  He was later given a card designating him as an "Honorary High Priest".

By the 1960s, black men could serve in leadership roles in auxiliary organizations and attend priesthood meetings, including serving in the Sunday School or Young Men presidency.  In the 1960s, church president McKay began considering opening up a mission in Nigeria.  After several difficulties with visas, LeMar Williams was in Nigeria preparing to open the mission.  It was decided that only the auxiliaries would be set up in Nigeria, which could be operated without the priesthood.  Nigerian men would be allowed to pass the sacrament, but white missionaries would need to bless it.  However, the program was canceled after several members of the Quorum of the Twelve Apostles objected.  In 1971, the Genesis Group was formed as an auxiliary to the church for black members. Black members were able to fill positions in the Relief Society, Young Men, and Young Women presidencies. Mary Bankhead served as the first Relief Society president.

Since the 1978 revelation on the priesthood, black people have been able to serve in church callings and fulfill leadership positions.  However, service at general church levels has been limited. While there have been several black members of the Quorums of the Seventy and auxiliary general boards, until 2020 there had not been a member of the First Presidency, Quorum of the Twelve Apostles, or the general organizational presidencies (Relief Society, Young Women, Primary, Young Men, or Sunday School) that was black. On April 4, 2020, Ahmad Corbitt was sustained as First Counselor in the Young Men General Presidency, and is the first black person to hold that position.

Patriarchal blessings

In the LDS Church, a patriarch  gives patriarchal blessings to members to help them know their strengths and weaknesses and what to expect in their future life. The blessings also tell members which tribe of Israel they are descended from. Members who are not literally descended from the tribes are adopted into a tribe, usually Ephraim. In the early 19th and 20th centuries, members were more likely to believe they were literally descended from a certain tribe.

In 1934, a church patriarch, James H. Wallis, recorded in his journal that his understanding of church policy was that black people could not receive a patriarchal blessing because of the priesthood ban, but that they could receive a blessing without a lineage." In Brazil, if a patriarch pronounced a lineage, then it was thought that the member was not a descendant of Cain and was therefore eligible for the priesthood, despite physical or genealogical evidence of African ancestry. In this regard, patriarchs did not strictly adhere to any standard or guideline. After the 1978 revelation, patriarchs sometimes declared lineage in patriarchal blessings for black members, but sometimes they did not declare a lineage. Some black members have asked for and received new patriarchal blessings including a lineage.

People who married black people

The first time a church leader taught that a non-black person was cursed for having married a black person was on February 6, 1835. An assistant president of the church, W. W. Phelps, wrote a letter theorizing that Ham's wife was a descendant of Cain and that Ham himself was cursed for "marrying a black wife".  Young expanded this idea, teaching that non-blacks who had children with a black person would themselves be cursed to the priesthood, and that the law of the Lord required the couple and their children to be killed.
  George Q. Cannon of the First Presidency reaffirmed this was the law of the Lord and explained it was to keep the descendants of Cain from getting the priesthood.

Several white members were denied access to temple ceremonies after they had married a black person. One white woman was denied a temple sealing to her white husband because she had previously married a black man, even though she had divorced him.  Cannon argued that allowing her access to the temple would not be fair to her two daughters, which she had with her black husband. Another white man was denied the priesthood because he had married a black woman.  In 1966, a white woman who had received her endowments was banned by local leaders from going to the temple and was told her endowments were invalid because she had since married a black man.  Church president McKay agreed with the ban on going to the temple, but said her endowments were still valid.

After the 1978 revelation on the priesthood, husbands of black women could receive the priesthood and spouses of black people could perform temple rituals.

Implementation
Several black men received the priesthood after the racial restrictions were put in place, including Elijah Abel's son Enoch Abel, who was ordained an elder on November 10, 1900. Enoch's son and Elijah Abel's grandson—who was also named Elijah Abel—received the Aaronic priesthood and was ordained to the office of priest on July 5, 1934. The younger Elijah Abel also received the Melchizedek priesthood and was ordained to the office of elder on September 29, 1935. One commentator has pointed out that these incidents illustrate the "ambiguities, contradictions, and paradoxes" of the issue during the twentieth century.

As the church began expanding in areas of the world that were not so racially segregated, the church began having problems distinguishing who had black ancestry.  In Brazil, which had a high proportion of people with mixed ancestry, LDS officials advised missionaries in the 1920s to avoid teaching people who appeared to have black ancestry, advising them to look for relatives of the investigators if they were not sure about their racial heritage.  Despite the precautions, by the 1940s and 1950s some people with African ancestry had unwittingly been given the priesthood, which prompted an emphasis on missionaries scrutinizing people's appearances for hints of black ancestry and an order to avoid teaching those who did not meet the "one-drop rule" criteria. Additionally, starting in the 70s "lineage lessons" were added to determine that interested persons didn't have any Sub-Saharan African ancestry.  Occasionally, members discovered they had African ancestry after being given the priesthood.  In some cases, priesthood authority over-ruled genealogy research.  For example, the First Presidency reinstated the president of the Ipiranga, Brazil branch, stating he was not of the lineage of Cain, despite genealogy research showing black ancestry.  In other cases, members with black ancestry received patriarchal blessings giving lineage through one of the tribes of Israel, which allowed priesthood ordination.

In South Africa, some mission presidents had not observed the ban, and ordained members with mixed blood.  The First Presidency called Evan Wright and instructed him that no one could receive the priesthood unless they were able to trace their genealogy outside of Africa, even if they had no appearance of African descent.  Wright called several missionaries full-time to assist in the genealogy work, but the lack of men who could fulfill the requirement proved difficult.  In 1954, David O. McKay made a change to allowed men to be ordained who did not appear to have black heritage.

During his time as church president in the 1950s, McKay made some decisions allowing peoples of "questionable lineage" to receive the priesthood when they previously would not have been allowed. This was one of the first decisions made to broaden access to the priesthood and relax certain aspects of the restrictions imposed because of the priesthood policies of the time. For example, Fijians were not given the priesthood until 1955 when McKay visited Fiji and told the president of the Samoa Mission that proselyting efforts with the Fijians could begin. Four years later, McKay informed his counselors that there was no evidence that the peoples of Fiji were of African descent.

In 1964, the priesthood was extended to Indigenous Australians and in 1966 to Egyptians.

Reasoning for the priesthood ban
Church leadership officially cited various reasons for the doctrinal ban, but later leaders have since repudiated them.

The curse of Cain and his descendants

Some church members, including certain LDS leaders, used the curse of Cain to justify the racial restrictions. In the book of Genesis found in the Bible, God puts a mark on Cain after he kills his brother Abel. Brigham Young taught that Cain killed Abel to get advantage over him, so God cursed Cain's descendants to not receive the priesthood until all the rest of Adam's descendants received the priesthood. During Young's presidency this was the explanation and was consistently taught by all leaders. It was only after Brigham Young died that the Church began teaching that reason for the ban was unknown.

Bruce R. McConkie, who was a seventy at the time and who later served as an apostle, wrote in his 1966 edition of Mormon Doctrine that those who were sent to Earth through the lineage of Cain were those who had been less valiant in the premortal life. He also said that because Ham married Egyptus and because she was a descendant of Cain, that he was able to preserve the "negro lineage." The denial of the priesthood to certain men was then mentioned and he explained that in this life, black people would not hold the priesthood, but that those blessings would be available to them in the next life. In 1881, church president John Taylor expounded on the belief that the curse placed on Ham (who was of the lineage of Cain), was continued because Ham's wife was also of that "seed." In 1978, McConkie said the curse of Cain was no longer in effect.

The curse of Cain is still taught in Old Testament student manual for LDS institute classes.

Curse of Ham and Book of Abraham

According to the Bible, Ham discovered his father Noah drunk and naked in his tent. Because of this, Noah cursed Ham's son, Canaan to be "servants of servants". Although the scriptures do not mention anything about skin color, many Americans during the 19th century believed that Ham had married a descendant of Cain, who was black, and that black people carried the curse of Ham. W. W. Phelps, a counselor in the presidency of the church, taught that Ham had married a black wife.

The Book of Abraham, considered scripture in the LDS movement, denotes that an Egyptian king by the name of Pharaoh, was a descendant of Ham and the Canaanites, who were black, () that Noah had cursed his lineage so they did not have the right to the priesthood, and that all Egyptians descended from him. It was later considered scripture by the LDS Church. This passage is the only one found in any Mormon scripture that bars a particular lineage of people from holding the priesthood. While both Joseph Smith and Brigham Young referred to the curse of Ham as a justification for slavery, neither used the curse of Ham or the Book of Abraham to justify the priesthood ban. It wasn't until 1900 that George Q. Cannon, a member of the First Presidency, began using the story of Pharaoh as a scriptural basis for the ban. In 1912, the First Presidency responded to an inquiry about the priesthood ban by using the story of Pharaoh. By the early 1900s, it became the foundation of church reasoning for the priesthood ban.

In a 1908 Liahona article for missionaries, an anonymous but church-sanctioned author reviewed the scriptures about blackness in the Pearl of Great Price. The author postulated that Ham married a descendant of Cain. Therefore, Canaan received two curses, one from Noah, and one from being a descendant of Cain. The article states that Canaan was the "sole ancestor of the Negro race" and explicitly linked his curse to be "servant of servants" to black priesthood denial. To support this idea, the article also discussed how Pharaoh, a descendant of Canaan according to LDS scripture, could not have the priesthood, because Noah "cursed him as pertaining to the Priesthood".

In 1978, when the church ended the ban on the priesthood, Bruce R. McConkie taught that the seed of Ham, Canaan, Egyptus and Pharaoh were no longer under the ancient curse. The 2002 Doctrine and Covenants Student Manual points to Abraham 1:21-27 as the reasoning behind the not giving black people the priesthood until 1978.

Author David Persuitte has pointed out that it was commonplace in the 19th century for theologians, including Joseph Smith, to believe that the curse of Cain was exhibited by black skin, and that this genetic trait had descended through Noah's son Ham, who was understood to have married a black wife. Mormon historian Claudia Bushman also identifies doctrinal explanations for the exclusion of blacks, with one justification originating in papyrus rolls translated by Joseph Smith as the Book of Abraham, a passage of which links ancient Egyptian government to the cursed Ham through Pharaoh, Ham's grandson, who was "of that lineage by which he could not have the right of priesthood".

Consequence of premortal existence
Another reason for racial restriction advanced by church leadership was called "Mormon karma" by historian Colin Kidd, and refers to the idea that skin color is perceived as evidence of righteousness (or lack thereof) in the premortal existence. The doctrine of premortal existence is described in the Encyclopedia of Mormonism in this way: "to Latter-day Saints premortal life is characterized by individuality, agency, intelligence, and opportunity for eternal progression. It is a central doctrine of the theology of the Church and provides understanding to the age-old question 'Whence cometh man?'" This idea is based on the opinions of several prominent church leaders, including long-time apostle and later church president Joseph Fielding Smith, who held the view that the premortal life had been a kind of testing ground for the assignment of God's spiritual children to favored or disfavored mortal lineages. Bushman has also noted Smith's long-time teachings that in a premortal war in heaven, blacks were considered to have been those spirits who did not fight as valiantly against Satan and who, as a result, received a lesser earthly stature, with such restrictions as being disqualified from holding the priesthood. In the early 1930s, George F. Richards noted that there was no official position, but argued that God wouldn't have assigned some of his children to be black if they hadn't done something wrong in the pre-existence. According to religious historian Craig Prentiss, the appeal to premortal existence was confirmed as doctrine through statements of the LDS First Presidency in 1949 and 1969.

Unknown reasons
In 1969, the First Presidency said blacks did not have the priesthood "for reasons which we believe are known to God". When the ban was lifted in 1978, there was no official explanation for the racist language in Mormon scripture or whether the curse had been removed or had never existed. However, some church leaders made some statements. McConkie said that curse had been lifted and the previous statements made by himself and other church leaders on the subject were to be forgotten and that the focus of the gospel should be on current revelations. Church president Gordon B. Hinckley said the ban was not wrong, but there was a reason for it and that the revelation speaks for itself. Apostle Dallin H. Oaks said it wasn't the pattern of the Lord to give reasons.

In 2003, black LDS Church member Darron Smith wrote in Sunstone that many members held onto previous explanations about the ban because church leadership had not addressed the ban's origins.

Protection from Hell

Brigham Young University Religious Studies professor, Randy L. Bott, suggested that God denied the priesthood to black men in order to protect them from the lowest rung of hell, since one of few damnable sins is to abuse the exercise of the priesthood. Bott compared the priesthood ban to a parent denying young children the keys to the family car, stating: "You couldn’t fall off the top of the ladder, because you weren’t on the top of the ladder. So, in reality the blacks not having the priesthood was the greatest blessing God could give them." In 2012 the official LDS Newsroom responded to Randy Bott's controversial statements sharing "The positions attributed to BYU professor Randy Bott in a recent Washington Post article absolutely do not represent the teachings and doctrines of The Church of Jesus Christ of Latter-day Saints."

Human error
Referring to the priesthood ban, apostle Spencer W. Kimball said in 1963, "The doctrine or policy has not varied in my memory. I know it could. I know the Lord could change his policy and release the ban and forgive the possible error which brought about the deprivation."

In 2013, the LDS Church put out an essay giving background on the racist environment in which the ban was formed and said the ban was based more on racism than revelation.

Teachings about the priesthood ban

Divinity of ban, Doctrine vs. Policy

Church leaders taught for decades that the priesthood ordination and temple ordinance ban was commanded by God. Brigham Young taught it was a "true eternal principle the Lord Almighty has ordained."  In 1949, the First Presidency (under George Albert Smith) officially stated that it was "not a matter of the declaration of a policy but of direct commandment from the Lord". A second First Presidency statement (this time under McKay) in 1969 reemphasized that this "seeming discrimination by the Church towards the Negro is not something which originated with man; but goes back into the beginning with God". As president of the church, Kimball also emphasized in a 1973 press conference that the ban was "not my policy or the Church’s policy. It is the policy of the Lord who has established it." On the topic of doctrine and policy for the race ban lifting the apostle Dallin H. Oaks stated in 1988, "I don’t know that it’s possible to distinguish between policy and doctrine in a church that believes in continuing revelation and sustains its leader as a prophet. ... I’m not sure I could justify the difference in doctrine and policy in the fact that before 1978 a person could not hold the priesthood and after 1978 they could hold the priesthood."

When it was announced in the 1978 that the ban was reversed, Kimball wrote a letter saying that the Lord revealed "that the long-promised day has come".  This was later canonized in LDS scripture as Official Declaration 2.  McConkie said that the voice of God had said "that the time had now come", and that the entire First Presidency and Quorum of the Twelve heard the same voice, and knew that the ancient curse had been lifted.  In 1995, black church member A. David Jackson asked church leaders to issue a declaration repudiating that the ban was a direct commandment from the Lord.  At first, the church refused.

In 2012, the church changed the preface to Official Declaration 2 to include these sentences regarding the priesthood ban: "Church records offer no clear insights into the origins of this practice. Church leaders believed that a revelation from God was needed to alter this practice".  However, it did not specifically say what parts of the ban came from God and which did not.  In 2013, the church published an essay which said that the ban had its roots more in racism than revelation. A 2016 landmark survey of 1,156 self-identified Latter-day Saints found that almost two-thirds of surveyed members reported believing the pre-1978 temple and priesthood ban was "God's will".

Duration of  ban
Brigham Young taught that black men would not receive the priesthood until "all the other descendants of Adam have received the promises and enjoyed the blessings of the priesthood and the keys thereof." But that meant that those who had been denied the priesthood would one day receive the priesthood and its related blessings. At another time, he stated "that the time [would] come when they [would] have the privilege of all we have the privilege of and more."

In 1963, while discussing when the ban would be lifted, Joseph Fielding Smith told a reporter that "such a change can come about only through divine revelation, and no one can predict when a divine revelation will occur."

Mormon apologetics author and lecturer John Lewis Lund wrote in 1967, "Brigham Young revealed that the negro will not receive the priesthood until a great while after the second advent of Jesus Christ, whose coming will usher in a millennium of peace."

When the restrictions were reversed in 1978, church president Kimball referred to it as "the long-promised day". Critics say that lifting the restriction before the resurrection is contrary to Young's 1854 and 1859 statements, while church apologists say that Brigham Young's statements meant that Africans could receive the priesthood after all other races were eligible to receive it, not all other individuals.

Start of the ban
Under John Taylor's presidency (1880–87), there was confusion in the church regarding the origin of the racial restrictions. Zebedee Coltrin and Abraham O. Smoot provided conflicting testimony of whether or not Joseph Smith stated that Elijah Abel was allowed to hold the priesthood, though the veracity of their testimony is doubted. From this point on, many statements on the priesthood restriction were attributed to Joseph Smith; all such statements had actually been made by Brigham Young.  The church taught that the ban originated with Joseph Smith, with the First Presidency declaring it so in 1947.

In 2013, the church issued a statement saying the ban seemed to have started with Brigham Young instead of Joseph Smith.

History

Before 1847

During the time Joseph Smith, founder of the Latter Day Saint movement (1830–1844), was the leader, there were no official racial policies established in the Church of Christ. Black people were welcomed as members of the church and as evidence of the lack of official policy, in 1836, two black men were ordained priests: Elijah Abel and Walker Lewis. Before 1847 a handful of other black men were ordained to the priesthood. That same year, Abel went on to become a member of the Quorum of the Seventy and received a patriarchal blessing. Although there was no official policy, there is evidence that some black men were denied the priesthood during the Missouri period in order to appease slave owners in the area.

Some researchers have suggested that the actions of Joseph T. Ball and William McCary led to Young's decision to adopt the priesthood ban in the LDS Church.

Joseph T. Ball

A native of Massachusetts, Joseph T. Ball was good friends with William Smith (Joseph Smith's younger brother). Because of his close connection to Smith, he began to engage in polygamy without the approval of Brigham Young. Although he continued to be involved in the practice of polygamy, he served as the branch president in Boston for a time, making him the first black person to preside over an LDS congregation. In August 1845, Ball was separated from the church because Young found out about his previous involvement with polygamy.

William McCary

Because of events that transpired in both Cincinnati, Ohio and Winter Quarters, Nebraska, McCary lost the favor of Young. McCary was a half-African American convert who, after his baptism and ordination to the priesthood, began to claim to be a prophet and the possessor of other supernatural gifts. At one point, he also claimed to be Adam of the Bible. He was excommunicated for apostasy in March 1847 and expelled from Winter Quarters. After his excommunication, McCary began attracting Latter Day Saint followers and instituted plural marriage among his group, and he had himself sealed to several white wives.

McCary's behavior angered many of the Latter Day Saints in Winter Quarters. Researchers have stated that his marriages to his white wives most likely had some influence on Young's decision to institute the priesthood and temple bans on black people. A statement from Young to McCary in March 1847 suggested that race had nothing to do with priesthood eligibility, but the earliest known statement about the priesthood restriction from any Mormon leader (including the implication that skin color might be relevant) was made by apostle Parley P. Pratt, a month after McCary was expelled from Winter Quarters. Speaking of McCary, Pratt stated that because he was a descendant of Ham, he was cursed with regards to the priesthood.

1847–1880
In 1847, Brigham Young became the second president of the LDS Church. Like many during that time, Young promoted the discrimination of black people. On February 13, 1849, an early statement by Young about the history of the priesthood ban in the LDS Church was made. The statement was given in response to Lorenzo Snow's inquiry about how redemption would come about with regards to black people. Young responded by mentioning the Curse of Cain and said that a similar hierarchy of power that was put in place on Earth because of the curse would remain in the afterlife. Young would make many similar remarks during the rest of his presidency.

1879 meeting at the Smoot residence 

On May 31, 1879 a meeting was held at the residence of Provo mayor Abraham O. Smoot to discuss the conflicting versions of Joseph Smith's views on black men and the priesthood, in response to Elijah Abel's petition to be sealed to his recently deceased wife. Abel, a black male convert to the church, had held the priesthood since 1836, and was now requesting an opportunity to enter the temple. President of the Quorum of the Twelve Apostles John Taylor, his secretary L. John Nuttall, mayor Smoot, apostle Brigham Young, Jr. (son of the late prophet), and Zebedee Coltrin were in attendance. According to Nuttall, who detailed the meeting in his journal, Coltrin and Smoot made statements about all they could recollect Joseph Smith having ever said about black men and the priesthood.

John Taylor recounted a story he had remembered, in which Coltrin had at one time remarked that black people should not have the priesthood, to which Smith had responded with the account of the Apostle Peter's vision in Acts 10, in which he was commanded by God to "not call any man common or unclean" and to teach the Gentiles despite being a Jew himself, implying that black men should have the priesthood. However, Coltrin denied that this conversation had ever taken place. The recorded minutes of the meeting do not make it clear where Taylor originally heard the story.

Smoot—a Southerner from a line of slaveholder progenitors who had himself continued his practice of it in Utah—stated that he, Thomas B. Marsh, Warren Parrish, and David W. Patten had asked Joseph Smith in 1836 and 1838 if black men could have the priesthood. Joseph had told them that, while blacks could be baptized, including those who were enslaved (but solely with their master's consent), they could not hold the priesthood (it remains unclear, however, whether Smith was speaking regarding blacks still in bondage). According to Nuttall, Coltrin and Smoot both wrote down their respective accounts during the course of the meeting and signed their names to them. The brethren later adjourned but would, following a brief recess, resume their discussion within a few days' time.

Some scholars of Mormon history describe the recollected statements given at the Smoot home in 1879 as "apocryphal" or, collectively, as "an artifact [...] recorded forty-five years after the fact." In his biography of Abel, W. Kesler Jackson states that the two accounts given touching upon the doctrinal "priesthood and race" question contradict not only each other but also other historical records, just as the "facts" surrounding the actual priesthood ordination of Elijah Abel have long been contradictory, remaining for many years, until only recently, in a rather confused state.

1880–1950

Under John Taylor's presidency (1880–87), there was confusion in the church regarding the origin of the racial restrictions. Elijah Abel, an African American, after all had been ordained to the priesthood in the days of Joseph Smith. Apostle Joseph F. Smith argued that Abel's priesthood had been declared null and void by Joseph Smith, though this seems to conflict with Joseph F. Smith's teachings that the priesthood could not be removed from any man without removing that man from the church. Zebedee Coltrin and Abraham O. Smoot provided conflicting testimony of whether or not Joseph Smith stated that Abel was allowed hold the priesthood, though the veracity of their testimony is doubted. From this point on, many statements on the priesthood restriction were attributed to Joseph Smith; all such statements had actually been made by Brigham Young.

In 1947 the First Presidency, consisting of George Albert Smith, J. Reuben Clark, and David O. McKay, in a private communication with Dr. Lowry Nelson, where Dr. Nelson questioned whether "there is no irrevocable church doctrine on this subject [of blacks and the priesthood]" the First Presidency stated:

Later, reflecting on this exchange with the First Presidency, Dr. Nelson would say, "I believe I was the first Mormon to protest the church policy with regard to blacks in a letter to the First Presidency of the church in 1947" and in 1953 published the article "Mormons and the Negro", saying that "This was the first [time] the non-Mormon world knew of this policy, and it was widely publicized through the Negro press."

In 1949, the First Presidency under the direction of George Albert Smith made a declaration which included the statement that the priesthood restriction was divinely commanded and not a matter of church policy. The declaration goes on to state that the conditions in which people are born on Earth are affected by their conduct in the premortal existence, although the details of the principle are said not to be known. It then says that the privilege of mortal existence is so great that spirits were willing to come to earth even though they would not be able to possess the priesthood. The mentioning of the curse of Cain began during this time period and took the place of previous justifications for the priesthood ban. The older arguments included the idea that black people were not as valiant in the pre-mortal life and that they had "inherent inferiority."

1951–1977
In 1954, church president David O. McKay taught: "There is not now, and there never has been a doctrine in this church that the negroes are under a divine curse. There is no doctrine in the church of any kind pertaining to the negro. We believe that we have a scriptural precedent for withholding the priesthood from the negro. It is a practice, not a doctrine, and the practice someday will be changed. And that's all there is to it."

In 1969, church apostle Harold B. Lee and member of the First Presidency Alvin R. Dyer blocked the LDS Church from rescinding the racial restrictions. The idea that a unanimous decision through revelation was needed to change the policy was and is a widespread belief among LDS church leaders. Although many desired a change in the racial policy, they continued waiting for revelation concerning the matter.

David O. McKay told several people about his struggles with the restrictions, including Mildred Calderwood McKay, Marion D. Hanks, Lola Gygi Timmins, and Richard Jackson.  Jackson quotes McKay as saying: "I'm badgered constantly about giving the priesthood to the Negro.  I've inquired of the Lord repeatedly.  The last time I did it was late last night.  I was told, with no discussion, not to bring the subject up with the Lord again; that the time will come, but it will not be my time, and to leave the subject alone."

On December 15, 1969, members of the First Presidency, Hugh B. Brown and N. Eldon Tanner (President McKay was 96 years old and incapacitated at that time, passing away the next month), released a First Presidency Statement, "Letter of First Presidency Clarifies Church's Position on the Negro" stating

In her book, Contemporary Mormonism, Claudia Bushman describes the pain that was caused by the racial restrictions of the church. This struggle was felt both to black worshipers, who sometimes found themselves segregated and ostracized, and white members who were embarrassed by the exclusionary practices and who occasionally apostatized over the issue.

In 1971, three African-American Mormon men petitioned then–church president Joseph Fielding Smith to consider ways to keep black families involved in the church and also re-activate the descendants of black pioneers. As a result, Smith directed three apostles to meet with the men on a weekly basis until, on October 19, 1971, an organization called the Genesis Group was established as an auxiliary unit of LDS Church to meet the needs of black Mormons. The first president of the Genesis Group was Ruffin Bridgeforth, who also became the first black Latter Day Saint to be ordained a high priest after the priesthood ban was lifted later in the decade.

Harold B. Lee, president of the church, stated in 1972: "For those who don't believe in modern revelation there is no adequate explanation. Those who do understand revelation stand by and wait until the Lord speaks .... It's only a matter of time before the black achieves full status in the Church. We must believe in the justice of God. The black will achieve full status, we're just waiting for that time."

Although not refuting his belief that the restrictions came from the Lord, apostle Spencer W. Kimball acknowledged in 1963 that it could have been brought about through an error on man's part.  In 1963, he said, "The doctrine or policy has not varied in my memory. I know it could. I know the Lord could change his policy and release the ban and forgive the possible error which brought about the deprivation."

Racial restrictions end in 1978

In the 1970s, LDS Church president Spencer W. Kimball took General Conference on the road, holding area and regional conferences all over the world. He also announced many new temples to be built both in the United States and abroad, including one temple in São Paulo, Brazil. The problem of determining priesthood eligibility in Brazil was thought to be nearly impossible due to the mixing of the races in that country. When the temple was announced, church leaders realized the difficulty of restricting persons with African descent from attending the temple in Brazil.

On June 8, 1978, the First Presidency released to the press an official declaration, now a part of Doctrine and Covenants, which contained the following statement:

He has heard our prayers, and by revelation has confirmed that the long-promised day has come when every faithful, worthy man in the church may receive the Holy Priesthood, with power to exercise its divine authority, and enjoy with his loved ones every blessing that follows there from, including the blessings of the temple. Accordingly, all worthy male members of the church may be ordained to the priesthood without regard for race or color. Priesthood leaders are instructed to follow the policy of carefully interviewing all candidates for ordination to either the Aaronic or the Melchizedek Priesthood to insure that they meet the established standards for worthiness.

According to first-person accounts, after much discussion among the First Presidency and the Quorum of the Twelve Apostles on this matter, they engaged the Lord in prayer. According to the writing of Bruce R. McConkie, "It was during this prayer that the revelation came. The Spirit of the Lord rested upon us all; we felt something akin to what happened on the day of Pentecost and at the Kirtland Temple. From the midst of eternity, the voice of God, conveyed by the power of the Spirit, spoke to his prophet. The message was that the time had now come to offer the fullness of the everlasting gospel, including celestial marriage, and the priesthood, and the blessings of the temple, to all men, without reference to race or color, solely on the basis of personal worthiness. And we all heard the same voice, received the same message, and became personal witnesses that the word received was the mind and will and voice of the Lord." Immediately after the receipt of this new revelation, an official announcement of the revelation was prepared, and sent out to all of the various leaders of the Church. It was then read to, approved by, and accepted as the word and will of the Lord, by a General Conference of the Church in October 1978. Succeeding editions of the Doctrine and Covenants were printed with this announcement canonized and entitled "Official Declaration 2".

Apostle Gordon B. Hinckley (a participant in the meetings to reverse the ban), in a churchwide fireside said, "Not one of us who was present on that occasion was ever quite the same after that. Nor has the Church been quite the same. All of us knew that the time had come for a change and that the decision had come from the heavens. The answer was clear. There was perfect unity among us in our experience and in our understanding."

The announcement about the removal of the priesthood ban was issued to the public in the weekly Church News supplement to the Deseret News, which also included admonitions from Kimball not to "cross racial lines in dating and marrying".

On June 11, 1978, three days after the announcement of the revelation, Joseph Freeman, a member of the church since 1973, became the first black man to be ordained to the office of elder in the Melchizedek priesthood since the ban was lifted, while several others were ordained into the Aaronic priesthood that same day.

Later in 1978, McConkie called to repentance all those who questioned the revelations received by the prophet with regards to the priesthood ban. He went on to clarify that previous statements made by himself and other church leaders on the subject were to be forgotten and that the focus of the gospel should be on current revelations.

Critics of the LDS Church state that the church's 1978 reversal of the racial restrictions was not divinely inspired as the church claimed, but simply a matter of political convenience, as the reversal of restrictions occurred as the church began to expand outside the United States into countries such as Brazil. These countries have ethnically mixed populations, and the reversal was announced just a few months before the church opened its new temple in São Paulo, Brazil.

1978 to 2013
Since the Revelation on the Priesthood in 1978, the church has made no distinctions in policy for black people, but it remains an issue for many black members of the church. Alvin Jackson, a black bishop in the LDS Church, puts his focus on "moving forward rather than looking back." In an interview with Mormon Century, Jason Smith expresses his viewpoint that the membership of the church was not ready for black people to have the priesthood in the early years of the church, because of prejudice and slavery. He draws analogies to the Bible where only the Israelites have the gospel.

In a 1997 TV interview, President Gordon B. Hinckley was asked whether the church was wrong to deny the priesthood.  He responded, "No, I don't think it was wrong. It, things, various things happened in different periods. There's a reason for them."

In April 2006 in a general conference talk President Gordon B. Hinckley, the president of the LDS Church, had called racism "ugly" and a sin that any guilty of needed to repent from.

In 1995, black church member A. David Jackson asked church leaders to issue a declaration repudiating past doctrines that denied various privileges to black people. In particular, Jackson asked the church to disavow the 1949 "Negro Question" declaration from the church Presidency which stated that "the attitude of the church with reference to negroes ... is not a matter of the declaration of a policy but of direct commandment from the Lord ... to the effect that negroes ... are not entitled to the priesthood."

The church leadership did not issue a repudiation, and so in 1997 Jackson, aided by other church members including Armand Mauss, sent a second request to church leaders, which stated that white Mormons felt that the 1978 revelation resolved everything, but that black Mormons react differently when they learn the details. He said that many black Mormons become discouraged and leave the church or become inactive. "When they find out about this, they exit... You end up with the passive African Americans in the church."

Other black church members think giving an apology would be a "detriment" to church work and a catalyst to further racial misunderstanding. African-American church member Bryan E. Powell says, "There is no pleasure in old news, and this news is old." Gladys Newkirk agrees, stating, "I've never experienced any problems in this church. I don't need an apology. . . . We're the result of an apology." The large majority of black Mormons say they are willing to look beyond the previous teachings and remain with the church in part because of its powerful, detailed teachings on life after death.

Church president Hinckley told the Los Angeles Times: "The 1978 declaration speaks for itself ... I don't see anything further that we need to do." Apostle Dallin H. Oaks said:

It's not the pattern of the Lord to give reasons. We can put reasons to commandments. When we do we're on our own. Some people put reasons to [the ban] and they turned out to be spectacularly wrong. There is a lesson in that .... The lesson I've drawn from that, I decided a long time ago that I had faith in the command and I had no faith in the reasons that had been suggested for it .... I'm referring to reasons given by general authorities and reasons elaborated upon [those reasons] by others. The whole set of reasons seemed to me to be unnecessary risk taking .... Let's [not] make the mistake that's been made in the past, here and in other areas, trying to put reasons to revelation. The reasons turn out to be man-made to a great extent. The revelations are what we sustain as the will of the Lord and that's where safety lies.

2013 to present
On December 6, 2013, the LDS Church published an essay entitled "Race and the Priesthood" on its official website. The essay stated that "there is no evidence that any black men were denied the priesthood during Joseph Smith's lifetime," but that the priesthood restrictions were first publicly introduced by Brigham Young, noting the racism of the era that influenced his thinking.  The essay went on to declare that "Today the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects actions in a premortal life that mixed-race marriages are a sin; or that blacks or people of any other race or ethnicity are inferior in any way to anyone else. Church leaders today unequivocally condemn all racism, past and present, in any form."

While the essay was approved by the First Presidency, it was not written by them. As of 2015, it has never been mentioned, alluded to, or footnoted in speeches by LDS authorities at the faith's biannual General Conferences. Many members remain unaware of the essays and some hold to racist beliefs that had been taught in the past.

According to Richard Bushman, a Mormon historian, the essay removes the revelatory significance of the ban. He states that it requires a reorientation of Mormon thinking, since "it brings into question all of the prophet's inspiration." Critics of the church argue that it could call into question other revelations of the prophets.

Although the priesthood restrictions existed historically, the LDS Church reports continued significant growth in church membership in Africa, with growth from 318,947 members in 2010 to 578,310 in 2018.  As of 2019, there are two church general authorities of African descent, and another general authority of Melanesian (Fijian) descent.

In response to a 2016 survey of self-identified Mormons, over 60 percent expressed that they either know (37 percent) or believe (25.5 percent) that the priesthood/temple ban was God's will, with another 17 percent expressing that it might be true, and 22 percent saying they know or believe it is false.

See also

1978 Revelation on Priesthood
Black people and early Mormonism
Interracial marriage and The Church of Jesus Christ of Latter-day Saints
Criticism of the Church of Jesus Christ of Latter-day Saints
Genesis Group
Joseph Freeman (Mormon)
Mormonism and Pacific Islanders

References

Footnotes

Primary sources

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Secondary sources

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.

 Stewart, John J. Mormonism and the Negro Salt Lake City, Utah:1960 Bookmark Complete text of the 1960 bookMormonism and the Negro by John J. Stewart, a defense of the former LDS policy of denying the Mormon Priesthood to people of African ancestry:

Further reading
 .
 Lester E. Bush, Jr. and Armand L. Mauss, eds., Neither White nor Black: Mormon Scholars Confront the Race Issue in a Universal Church, Signature Books, 1984

External links
 blacklds.org an independent site (not owned or operated by the LDS Church) maintained by Latter-day Saints

People of African descent
Brigham Young
Criticism of Mormonism
History of The Church of Jesus Christ of Latter-day Saints
Mormonism and race
Latter Day Saint ordinances, rituals, and symbolism
The Church of Jesus Christ of Latter-day Saints in Africa